康德的“智性直观”与牟宗三的“智的直觉”—认识论与存有论两种理论视域下的道德哲学  

Kant’s “die intellektuelle Anschauung” and Mou Zongsan’s “the Intellectual Intuition”—The Moral Philosophy in the Views of Epistemology and Ontology

作　　者：胡磊[1] 

机构地区：[1]吉林大学哲学系,吉林长春

出　　处：《哲学进展》2016年第2期23-29,共7页Advances in Philosophy

基　　金：吉林大学2015年度“大学生创新创业训练计划”国家级项目——《从“智的直觉”看康德与牟宗三的道德哲学及其对当代中国文化发展的启示》(项目编号:2015110001)。

摘　　要：康德根据人之有限性提出人没有“智性直观”,牟宗三则以“人虽有限而无限”为依据,提出人有“智的直觉”;康德的理论立场是认识论的,牟宗三则是存有论的。在这种理论立场的转化中,牟宗三对康德的理论产生了一定误解,从牟宗三的视角来看,这同时也是一种立足于中国哲学传统,并借鉴康德哲学理论的再创造:将理论根基由“理性”转为“生命”;将建构方法由“逻辑分析”转为“践仁尽性”。Kant puts forward that human beings don’t have “die intellektuelle Anschauung”, according to the limitations of humans. While Mou Zongsan holds that human beings have “the intellectual intuition”, according to that humans can be unlimited in a sense despite their limitations. The theoretical standpoint of Kant is epistemology, and that of Mou Zongsan is ontology. In the transformation of theoretical standpoint, there are misunderstandings in Mou Zongsan’s interpretations of Kant’s “die intellektuelle Anschauung”. However, we can also say that Mou Zongsan has made a philosophical creation based on the Chinese philosophical tradition and, at the same time, he drew lessons from Kant’s philosophical theory: as to the theoretical foundation, transforming “Reason” to “Life”, and as to the way to present his theory, transforming “logic analysis” to “Jianren-Jinxing”.

关 键 词：智性直观 认识论 智的直觉 存有论 

分 类 号：B2[哲学宗教—中国哲学]